1 پر

sahitya mein buDhapa safed balon ya jhurriyon ka naam nahin hai. sahitya mein buDhape ka arth hai navin chetna grhan karne ki shavit ka lop, apni manytaon aur mulyon ko badalne ki bhiruta, aaj ke badle vigat kal mein hi jine ka moh, pratibha ka shaithilya! ye sab na ho, to sahitya mein buDha adami paripvav kahlata hai.

sahitya mein buDhapa safed balon ya jhurriyon ka naam nahin hai. sahitya mein buDhape ka arth hai navin chetna grhan karne ki shavit ka lop, apni manytaon aur mulyon ko badalne ki bhiruta, aaj ke badle vigat kal mein hi jine ka moh, pratibha ka shaithilya! ye sab na ho, to sahitya mein buDha adami paripvav kahlata hai.

sabse pahli kami to hamare upanyason mein chintan aur vaicharikta ki hi hai.

sabse pahli kami to hamare upanyason mein chintan aur vaicharikta ki hi hai.

ek faltu vichar koi vichar nahin hota.

ek faltu vichar koi vichar nahin hota.

darshanik wo jiske paas darshan (vijan) ho, prophetik vijan, prophetik tach ke saath.

darshanik wo jiske paas darshan (vijan) ho, prophetik vijan, prophetik tach ke saath.

kitaben ye batati hain ki manushya ke maulik vichar utne ne nahin hote, jitna wo samajhta hai.

kitaben ye batati hain ki manushya ke maulik vichar utne ne nahin hote, jitna wo samajhta hai.

samaj mein jab koi prabal, sankramak bhavna jaag uthti hai to wo kisi veshtan ko nahin manti.

samaj mein jab koi prabal, sankramak bhavna jaag uthti hai to wo kisi veshtan ko nahin manti.

sachchii mitrataa ke niyam is suutr me.n abhivyakt hain- aane vaale atithi ka svaagat karo aur jaane vaale atithi ko jaldii vida karo।

sachchii mitrataa ke niyam is suutr me.n abhivyakt hain- aane vaale atithi ka svaagat karo aur jaane vaale atithi ko jaldii vida karo।

jivan ke bare mein sabhi vichar kathor hain, kyonki jivan kathor hai. main is baat se dukhi hoon, lekin ise badal nahin sakti.

jivan ke bare mein sabhi vichar kathor hain, kyonki jivan kathor hai. main is baat se dukhi hoon, lekin ise badal nahin sakti.

jab main bhasha ke madhyam se vichar karta hoon to maukhik abhivyaktiyon ke atirikt mere man mein koi dusre ‘arth’ nahin hote ha bhasha to svayan hi vichar ki vahak hoti hai.

jab main bhasha ke madhyam se vichar karta hoon to maukhik abhivyaktiyon ke atirikt mere man mein koi dusre ‘arth’ nahin hote ha bhasha to svayan hi vichar ki vahak hoti hai.

bhasha ek baat hai aur vani dusri. sahitya ka sambandh vani se aata hai. manushya ki vani jitni viksit hogi, utna uska jivan viksit hoga. kul jivan ka adhar vani hai.

bhasha ek baat hai aur vani dusri. sahitya ka sambandh vani se aata hai. manushya ki vani jitni viksit hogi, utna uska jivan viksit hoga. kul jivan ka adhar vani hai.

aapke vartaman vichar aapke bhavi jivan ka nirman kar rahe hain. aap jiske bare mein sabse zyada sochte hain ya jis par sabse zyada dhyaan kendrit karte hain, wo apaki zindagi mein prakat ho jayega.

aapke vartaman vichar aapke bhavi jivan ka nirman kar rahe hain. aap jiske bare mein sabse zyada sochte hain ya jis par sabse zyada dhyaan kendrit karte hain, wo apaki zindagi mein prakat ho jayega.

samay, gati, parivartan, aatma, man, rachnashilta aadi ki prkriti ko vigyan jab bhi samajhne chalta hai to uski vichar paddhati aur bhasha chal ko achal mein badal deti hai—jabki rachna shakti ek nirantar prvahit uurja hai.

samay, gati, parivartan, aatma, man, rachnashilta aadi ki prkriti ko vigyan jab bhi samajhne chalta hai to uski vichar paddhati aur bhasha chal ko achal mein badal deti hai—jabki rachna shakti ek nirantar prvahit uurja hai.

vichar hi hamari karya prvritti ka niyamak hai. man ko sarvochch vicharon se bhar lo, din par din yahi sab bhaav sunte raho, maas par maas isi ka chintan karo.

vichar hi hamari karya prvritti ka niyamak hai. man ko sarvochch vicharon se bhar lo, din par din yahi sab bhaav sunte raho, maas par maas isi ka chintan karo.

manushya svbhaav ki ek aur visheshata ye hai ki wo apne ko prakat kiye bina nahin rah sakta. asabhya se asabhya jangli logon se lekar sansar ke atyant sabhya logon tak mein apne vicharon aur manobhavon ko prakat karne ki prabal ichchha prastut rahti hai.

manushya svbhaav ki ek aur visheshata ye hai ki wo apne ko prakat kiye bina nahin rah sakta. asabhya se asabhya jangli logon se lekar sansar ke atyant sabhya logon tak mein apne vicharon aur manobhavon ko prakat karne ki prabal ichchha prastut rahti hai.

jab vidvan logon mein satyaऽsatya ka nishchay nahin hota tabhi avidvanon ko mahaandhkar mein paD kar bahut duःkha uthana paDta hai, isliye satya ke jay aur asatya ke kshay ke arth mitrata se vaad va lekh karna hamari manushyjati ka mukhya kaam hai. yadi aisa na ho to manushyon ki unnati kabhi na ho.

jab vidvan logon mein satyaऽsatya ka nishchay nahin hota tabhi avidvanon ko mahaandhkar mein paD kar bahut duःkha uthana paDta hai, isliye satya ke jay aur asatya ke kshay ke arth mitrata se vaad va lekh karna hamari manushyjati ka mukhya kaam hai. yadi aisa na ho to manushyon ki unnati kabhi na ho.

is sansar mein bina pratirodh, bina hinsa aur bina ichchha ke koi rah hi nahin sakta. abhi sansar us avastha mein nahin pahuncha ki ye adarsh samaj mein praapt kiye ja saken.

is sansar mein bina pratirodh, bina hinsa aur bina ichchha ke koi rah hi nahin sakta. abhi sansar us avastha mein nahin pahuncha ki ye adarsh samaj mein praapt kiye ja saken.

ek kavi mein agar door tak soch sakne ki taqat nahin to uski kavita ya to yatharth ki satah ko kharonchkar rah jayegi, ya kisi bhi adarsh se chipakkar.

ek kavi mein agar door tak soch sakne ki taqat nahin to uski kavita ya to yatharth ki satah ko kharonchkar rah jayegi, ya kisi bhi adarsh se chipakkar.

mere lekhan ka koi vakya hi kabhi kabhar vichar ko aage ki or baDhata hai; baqi vakya to nai ki qainchi ke saman hain jise wo lagatar isliye chalata rahta hai, jisse sahi kshan par wo baal kaat sake.

mere lekhan ka koi vakya hi kabhi kabhar vichar ko aage ki or baDhata hai; baqi vakya to nai ki qainchi ke saman hain jise wo lagatar isliye chalata rahta hai, jisse sahi kshan par wo baal kaat sake.

hum sirf us vyakti se iirshya kar sakte hain jiske paas aisa kuch hai jise hamare vichar se hamare paas hona chahiye.

hum sirf us vyakti se iirshya kar sakte hain jiske paas aisa kuch hai jise hamare vichar se hamare paas hona chahiye.

striyon ko sarkar ke vichar vimarsh mein bina kisi pratyaksh hissedari ke manmane Dhang se shasit kiye jane ke bajay unke pratinidhi sarkar mein hone chahiye.

striyon ko sarkar ke vichar vimarsh mein bina kisi pratyaksh hissedari ke manmane Dhang se shasit kiye jane ke bajay unke pratinidhi sarkar mein hone chahiye.

agar mujhe ise svikar karna chunna paDe, to mera lakshya ye hai ki main vastav mein jo hoon use svikar kar loon. main apne vicharon, apne rang roop, apne gunon, apni khamiyon par garv kar sakun, aur is hamesha ki chinta ko rok sakun ki main jaisi hoon, mujhse usi roop mein pyaar nahin kiya ja sakta hai.

agar mujhe ise svikar karna chunna paDe, to mera lakshya ye hai ki main vastav mein jo hoon use svikar kar loon. main apne vicharon, apne rang roop, apne gunon, apni khamiyon par garv kar sakun, aur is hamesha ki chinta ko rok sakun ki main jaisi hoon, mujhse usi roop mein pyaar nahin kiya ja sakta hai.

‘gahri’ aur kachchi neend mein bhed ki tarah hi gahre aur uthle vicharon mein bhed hota hai.

‘gahri’ aur kachchi neend mein bhed ki tarah hi gahre aur uthle vicharon mein bhed hota hai.

purusho.n ke prati striyo.n ka hriday, praayः visham aur pratikuul rahtaa hai। jab log kahte hai.n ki ve ek aa.nkh se rotii hai.n to duusrii se ha.nstii hain, tab ko.ii bhuul nahii.n karte।

haa.n, yah baat duusrii hai ki purusho.n ke is vichaar me.n vyangypuurN drishTikoN ka ansh hai।

purusho.n ke prati striyo.n ka hriday, praayः visham aur pratikuul rahtaa hai। jab log kahte hai.n ki ve ek aa.nkh se rotii hai.n to duusrii se ha.nstii hain, tab ko.ii bhuul nahii.n karte।

haa.n, yah baat duusrii hai ki purusho.n ke is vichaar me.n vyangypuurN drishTikoN ka ansh hai।

vichar ke saath aur vichar ke bina bolne ki tulna sangit ko vichar ke saath, aur vichar ke bina bajane se hi karni chahiye.

vichar ke saath aur vichar ke bina bolne ki tulna sangit ko vichar ke saath, aur vichar ke bina bajane se hi karni chahiye.

har khayal kavita nahin hai, lekin khayal to hai.

har khayal kavita nahin hai, lekin khayal to hai.

mere vichar se lekhak wo hai, jiski dilchaspi har cheez mein hai.

mere vichar se lekhak wo hai, jiski dilchaspi har cheez mein hai.

koi vichar khatarnak nahin hai, sochna khud mein hi khatarnak hai.

koi vichar khatarnak nahin hai, sochna khud mein hi khatarnak hai.

main nark ki tulna mein punarjanm mein vishvas karti hoon. agar lautne ka vikalp ho, tab punarjanm ka vichar aur bhi adhik sahniy ho jata hai.

main nark ki tulna mein punarjanm mein vishvas karti hoon. agar lautne ka vikalp ho, tab punarjanm ka vichar aur bhi adhik sahniy ho jata hai.

kisi cheez ko badalne ke liye bas apne bhitar jayen aur apne vicharon tatha bhavnaon se ek naya sukhad sanket bhejen.

kisi cheez ko badalne ke liye bas apne bhitar jayen aur apne vicharon tatha bhavnaon se ek naya sukhad sanket bhejen.

hamein naykon ki khoj mein nahin rahna chahiye. hamein achchhe vicharon ki khoj mein rahna chahiye.

hamein naykon ki khoj mein nahin rahna chahiye. hamein achchhe vicharon ki khoj mein rahna chahiye.

aisi kisi bhi vyavastha mein samalochana ya samiksha ka vaigyanik aur naitik vikas na ho pana svabhavik hai jahan vichar prakat karne ki puri chhoot na ho.

aisi kisi bhi vyavastha mein samalochana ya samiksha ka vaigyanik aur naitik vikas na ho pana svabhavik hai jahan vichar prakat karne ki puri chhoot na ho.

hamein satya ko svikar karna chahiye, bhale hi wo hamein hairan kar de aur hamare vicharon ko badal de.

hamein satya ko svikar karna chahiye, bhale hi wo hamein hairan kar de aur hamare vicharon ko badal de.

prarambhik vicharkon ne dekha tha ki ve kendr se jitni door jate hain, vaichitrya aur vibhinntayen utni hi adhik hoti jati hain, aur ve kendr ke jitne nikat aate hain, utne hi ve ekatv ke nikat aate hain.

prarambhik vicharkon ne dekha tha ki ve kendr se jitni door jate hain, vaichitrya aur vibhinntayen utni hi adhik hoti jati hain, aur ve kendr ke jitne nikat aate hain, utne hi ve ekatv ke nikat aate hain.

hamare desh ke logon mein na vichar hai, na gunagrahakta. iske viprit ek sahastr varsh ke dasatv ke svabhavik parinamasvrup unmen bhishan iirshya hai aur unki prkriti sandehshil hai, jiske karan ve pratyek ne vichar ka virodh karte hain.

hamare desh ke logon mein na vichar hai, na gunagrahakta. iske viprit ek sahastr varsh ke dasatv ke svabhavik parinamasvrup unmen bhishan iirshya hai aur unki prkriti sandehshil hai, jiske karan ve pratyek ne vichar ka virodh karte hain.

samay keval ek vichar hai. hamare paas keval satya hai. aap jo sochte hain, wo prakat ho jata hai. agar aap samay kahen, to ye samay hai.

samay keval ek vichar hai. hamare paas keval satya hai. aap jo sochte hain, wo prakat ho jata hai. agar aap samay kahen, to ye samay hai.

आत्मभ्रांति के समान कोई रोग नहीं है। सद्‌गुरु के समान कोई वैद्य नहीं है। सद्‌गुरु की आज्ञा के समान कोई उपचार नहीं हैं। विचार और ध्यान के समान कोई औषधि नहीं है।

vicharon ki azadi aatma ka josh hai.

vicharon ki azadi aatma ka josh hai.

chahe svadesh ho ya videsh, is moorkh sansar ki pratyek avashyakta puri karne ki apeksha tatha nimnatam star ka asar jivan vyatit karne ki apeksha main sahastr baar marna adhik achchha samajhta hoon.

chahe svadesh ho ya videsh, is moorkh sansar ki pratyek avashyakta puri karne ki apeksha tatha nimnatam star ka asar jivan vyatit karne ki apeksha main sahastr baar marna adhik achchha samajhta hoon.

akarshan ka niyam naisargik niyam hai. ye nishpaksh hai aur achchhi ya buri chizon mein bhed nahin karta hai. ye aapke vicharon ko aapke jivan mein sakar kar deta hai.

akarshan ka niyam naisargik niyam hai. ye nishpaksh hai aur achchhi ya buri chizon mein bhed nahin karta hai. ye aapke vicharon ko aapke jivan mein sakar kar deta hai.

mahattvakanksha to vichar ki mrityu hai.

mahattvakanksha to vichar ki mrityu hai.

vicharashil manushya jati ka bhavi dharm advait hi hoga, ismen sandeh nahin.

vicharashil manushya jati ka bhavi dharm advait hi hoga, ismen sandeh nahin.

vichar ka kriya se, vaigyanik vivechan aur anusandhan dvara udghatit paristhitiyon aur tathyon ke marmasparshi paksh ka moort aur sajiv chitran bhi—uska is roop mein pratyakshikran bhi ki wo hamare kisi bhaav ka alamban ho sake kaviyon ka kaam aur uchch kavya ka ek lakshan hoga.

vichar ka kriya se, vaigyanik vivechan aur anusandhan dvara udghatit paristhitiyon aur tathyon ke marmasparshi paksh ka moort aur sajiv chitran bhi—uska is roop mein pratyakshikran bhi ki wo hamare kisi bhaav ka alamban ho sake kaviyon ka kaam aur uchch kavya ka ek lakshan hoga.

jab tak is manushya jati mein paraspar mithya matamtantar ka viruddh vaad na chhutega tab tak anyoऽnya ko anand na hoga.

jab tak is manushya jati mein paraspar mithya matamtantar ka viruddh vaad na chhutega tab tak anyoऽnya ko anand na hoga.

mere vicharon ka dayara sambhvatः meri apeksha se kahin adhik sankra hai.

mere vicharon ka dayara sambhvatः meri apeksha se kahin adhik sankra hai.

ek lekhak ke sahi mulyankan ke liye zaruri hai ki hum yug ke mahattvpurn prashnon par uske vichar jaan saken, us buniyadi drishtikon ko samajh saken jis par vastav mein ek vyakti ka mulya nirbhar karta hai.

ek lekhak ke sahi mulyankan ke liye zaruri hai ki hum yug ke mahattvpurn prashnon par uske vichar jaan saken, us buniyadi drishtikon ko samajh saken jis par vastav mein ek vyakti ka mulya nirbhar karta hai.

chalbazi karne, narebazi karne, jama karne, nirdesh karne, aur kathor anushasan lagu karne se krantikari achran nahin banta, kyonki inse to prabhutv ka achran banta hai.

chalbazi karne, narebazi karne, jama karne, nirdesh karne, aur kathor anushasan lagu karne se krantikari achran nahin banta, kyonki inse to prabhutv ka achran banta hai.

vichar manch ki sthapana do tarah se hoti hain—koi vicharak ho to uske naam se vichar manch isliye banta hai, taki uske vicharon ke adhar par uske anuyayi vichar karenge, dusre koi vicharahin ho, lekin dusre karnon se mashhur ho, to isliye vichar manch ki sthapana hoti hai ki usne to vichar nahin kiya, magar baqi log vichar karen.

vichar manch ki sthapana do tarah se hoti hain—koi vicharak ho to uske naam se vichar manch isliye banta hai, taki uske vicharon ke adhar par uske anuyayi vichar karenge, dusre koi vicharahin ho, lekin dusre karnon se mashhur ho, to isliye vichar manch ki sthapana hoti hai ki usne to vichar nahin kiya, magar baqi log vichar karen.

amul parivartanvadi kabhi atmaparaktavadi nahin hota.

amul parivartanvadi kabhi atmaparaktavadi nahin hota.

lakhanu wicharkon ka nahin—swapn drashtaon ka nagar hai

lakhanu wicharkon ka nahin—swapn drashtaon ka nagar hai

aap apne vicharon aur akarshan ke niyam dvara apne jivan ka srijan kar sakte hain.

aap apne vicharon aur akarshan ke niyam dvara apne jivan ka srijan kar sakte hain.